Meditations by Emperor of Rome Marcus Aurelius (classic books for 10 year olds .TXT) π
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Title: Meditations
Author: Marcus Aurelius
Release Date: December 25, 2008 [EBook #2680]
Last Updated: January 26, 2013
Language: English
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INTRODUCTION
HIS FIRST BOOK
THE SECOND BOOK
THE THIRD BOOK
THE FOURTH BOOK
THE FIFTH BOOK
THE SIXTH BOOK
THE SEVENTH BOOK
THE EIGHTH BOOK
THE NINTH BOOK
THE TENTH BOOK
THE ELEVENTH BOOK
THE TWELFTH BOOK
APPENDIX
NOTES
GLOSSARY
HIS FIRST BOOK
I. Of my grandfather Verus I have learned to be gentle and meek, and to
II. Of him that brought me up, not to be fondly addicted to either of
III. Of Diognetus, not to busy myself about vain things, and not easily
IV. To Rusticus I am beholding, that I first entered into the conceit
V. From Apollonius, true liberty, and unvariable steadfastness, and not
VI. Of Sextus, mildness and the pattern of a family governed with
VII. From Alexander the Grammarian, to be un-reprovable myself, and not
VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a
IX. Of Alexander the Platonic, not often nor without great necessity to
X. Of Catulus, not to contemn any friend's expostulation, though unjust,
XI. From my brother Severus, to be kind and loving to all them of my
XII. From Claudius Maximus, in all things to endeavour to have power
XIII. In my father, I observed his meekness; his constancy without
XIV. From the gods I received that I had good grandfathers, and parents,
XV. In the country of the Quadi at Granua, these. Betimes in the morning
XVI. Whatsoever I am, is either flesh, or life, or that which we
XVII. Whatsoever proceeds from the gods immediately, that any man will
THE SECOND BOOK
I. Remember how long thou hast already put off these things, and how
II. Let it be thy earnest and incessant care as a Roman and a man to
III. Do, soul, do; abuse and contemn thyself; yet a while and the time
IV. Why should any of these things that happen externally, so much
V. For not observing the state of another man's soul, scarce was ever
VI. These things thou must always have in mind: What is the nature
VII. Theophrastus, where he compares sin with sin (as after a vulgar
VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do,
IX. Consider how quickly all things are dissolved and resolved: the
X. It is the part of a man endowed with a good understanding faculty, to
XI. Consider with thyself how man, and by what part of his, is joined
XII. If thou shouldst live three thousand, or as many as ten thousands
XIII. Remember that all is but opinion and conceit, for those things
XIV. A man's soul doth wrong and disrespect itself first and especially,
XV. The time of a man's life is as a point; the substance of it ever
THE THIRD BOOK
I. A man must not only consider how daily his life wasteth and
II. This also thou must observe, that whatsoever it is that naturally
III. Hippocrates having cured many sicknesses, fell sick himself and
IV. Spend not the remnant of thy days in thoughts and fancies concerning
V. Do nothing against thy will, nor contrary to the community, nor
VI. To be cheerful, and to stand in no need, either of other men's help
VII. If thou shalt find anything in this mortal life better than
VIII. Never esteem of anything as profitable, which shall ever constrain
IX. In the mind that is once truly disciplined and purged, thou canst
X. Use thine opinative faculty with all honour and respect, for in
XI. To these ever-present helps and mementoes, let one more be added,
XII. What is this, that now my fancy is set upon? of what things doth
XIII. If thou shalt intend that which is present, following the rule of
XIV. As physicians and chirurgeons have always their instruments ready
XV. Be not deceived; for thou shalt never live to read thy moral
XVI. To steal, to sow, to buy, to be at rest, to see what is to be done
XVII. To be capable of fancies and imaginations, is common to man and
THE FOURTH BOOK
I. That inward mistress part of man if it be in its own true natural
II. Let nothing be done rashly, and at random, but all things according
III. They seek for themselves private retiring
IV. If to understand and to be reasonable be common unto all men, then
V. As generation is, so also death, a secret of nature's wisdom: a
VI. Such and such things, from such and such causes, must of necessity
VII. Let opinion be taken away, and no man will think himself wronged.
VIII. Whatsoever doth happen in the world, doth happen justly, and so if
IX. Conceit no such things, as he that wrongeth thee conceiveth,
X. These two rules, thou must have always in a readiness. First, do
XI. Hast thou reason? I have. Why then makest thou not use of it? For if
XII. As a part hitherto thou hast had a particular subsistence: and now
XIII. Within ten days, if so happen, thou shalt be esteemed a god of
XIV. Not as though thou hadst thousands of years to live. Death hangs
XV. Now much time and leisure doth he gain, who is not curious to know
XVI. He who is greedy of credit and reputation after his death, doth
XVII. If so be that the souls remain after death (say they that will not
XVIII. Not to wander out of the way, but upon every motion and desire,
XIX. Whatsoever is expedient unto thee, O World, is expedient unto me;
XX. They will say commonly, Meddle not with many things, if thou wilt
XXI. Try also how a good man's life; (of one, who is well pleased with
XXII. Either this world is a kosmoz or comely piece, because all
XXIII. A black or malign disposition, an effeminate disposition; an
XXIV. He is a true fugitive, that flies from reason, by which men are
XXV. There is, who without so much as a coat; and there is, who without
XXVI. What art and profession soever thou hast learned, endeavour to
XXVII. Consider in my mind, for example's sake, the times of Vespasian:
XXVIII. Those words which once were common and ordinary, are now become
XXIX. Whatsoever is now present, and from day to day hath its existence;
XXX. Thou art now ready to die, and yet hast thou not attained to
XXXI. Behold and observe, what is the state of their rational part; and
XXXII. In another man's mind and understanding thy evil Cannot subsist,
XXXIII. Ever consider and think upon the world as being but one living
XXXIV. What art thou, that better and divine part excepted, but as
XXXV. To suffer change can be no hurt; as no benefit it is, by change to
XXXVI. Whatsoever doth happen in the world, is, in the course of nature,
XXXVII. Let that of Heraclitus never be out of thy mind, that the death
XXXVIII. Even as if any of the gods should tell thee, Thou shalt
XXXIX. Let it be thy perpetual meditation, how many physicians who
XL. Thou must be like a promontory of the sea, against which though
XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I,
XLII. It is but an ordinary coarse one, yet it is a good effectual
XLIII. Let thy course ever be the most compendious way. The most
THE FIFTH BOOK
I. In the morning when thou findest thyself unwilling to rise, consider
II. How easy a thing is it for a man to put off from him all turbulent
III. Think thyself fit and worthy to speak, or to do anything that is
IV. I continue my course by actions according to nature, until I
V. No man can admire thee for thy sharp acute language, such is thy
VI. Such there be, who when they have done a good turn to any, are ready
VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good
VIII. As we say commonly, The physician hath prescribed unto this man,
IX. Be not discontented, be not disheartened, be not out of hope, if
X. Thou must comfort thyself in the expectation of thy natural
XI. What is the use that now at this present I make of my soul? Thus
XII. What those things are in themselves, which by the greatest part are
XIII. All that I consist of, is either form or matter. No corruption can
XIV. Reason, and rational power, are faculties which content themselves
XV. Such as thy thoughts
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